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Relevant bibliographies by topics / Martin Cassirer

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Academic literature on the topic 'Martin Cassirer'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Martin Cassirer"

1

Bengtson, Erik, and Mats Rosengren. "A Philosophical-Anthropological Case for Cassirer in Rhetoric." Rhetorica 35, no. 3 (2017): 346–65. http://dx.doi.org/10.1525/rh.2017.35.3.346.

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In this article we argue that Ernst Cassirer's philosophy of symbolic forms is an indispensible philosophical-anthropological companion to rhetoric. We propose that appropriating Cassirer's understanding of symbolic forms enables rhetoric to go beyond the dominant perspective of language oriented theory and fully commit to a widened understanding of rhetoric as the study of how social meaning is created, performed and transformed. To clearly bring out the thrust of our enlarged rhetorical-philosophical-anthropological approach we have structured our argument partly as a contrastive critique of Thomas A. Discenna's recent (Rhetorica 32/3; 2014) attempt to include Cassirer in the rhetorical tradition through a reading of the 1929 debate in Davos between Cassirer and Martin Heidegger; partly through a presentation of the aspects of Cassirer's thought that we find most important for developing a rhetorical-philosophical-anthropology of social meaning.

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Cassirer, Ernst, Martin Heidegger, and André Rodrigues Ferreira Perez. "Disputa de Davos entre Ernst Cassirer e Martin Heidegger." Cadernos de Filosofia Alemã: Crítica e Modernidade 22, no. 1 (June 30, 2017): 161. http://dx.doi.org/10.11606/issn.2318-9800.v22i1p157-178.

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Discenna, Thomas A. "Rhetoric's ghost at Davos." Rhetorica 32, no. 3 (2014): 245–66. http://dx.doi.org/10.1525/rh.2014.32.3.245.

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This essay takes up a discussion concerning the 1929 debate between the philosophers Ernst Cassirer and Martin Heidegger by reading it as an instatiation of an ongoing dilemma within the field of rhetoric. I argue that the Davos meeting may be productively read through the lens of rhetorical theory and that such a reading can contribute to a more nuanced understanding of this event. The essay concludes by making a case for Cassirer's philosophy of symbolic forms as a normative ground for a rhetorical theory whose central purpose is to construct a decent, cultured, cosmopolitan, critical humanism.

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Barash, Jeffrey Andrew. "ERNST CASSIRER, MARTIN HEIDEGGER, AND THE LEGACY OF DAVOS." History and Theory 51, no. 3 (October 2012): 436–50. http://dx.doi.org/10.1111/j.1468-2303.2012.00638.x.

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5

Torjussen, Oversatt Av Lars Petter Storm. "Diskusjonen mellom Ernst Cassirer og Martin Heidegger i Davos." Norsk filosofisk tidsskrift 43, no. 04 (December 18, 2008): 328–40. http://dx.doi.org/10.18261/issn1504-2901-2008-04-06.

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GORDON, PETER ELI. "CONTINENTAL DIVIDE: ERNST CASSIRER AND MARTIN HEIDEGGER AT DAVOS, 1929—AN ALLEGORY OF INTELLECTUAL HISTORY." Modern Intellectual History 1, no. 2 (August 2004): 219–48. http://dx.doi.org/10.1017/s1479244304000137.

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The 1929 ‘Davos encounter’ between Martin Heidegger and Ernst Cassirer has long been viewed by intellectual historians as a paradigmatic event not only for its philosophical meaning but also for its apparently cultural-political ramifications. But such interpretations easily lend legitimacy to a broader and recently ascendant intellectual-historical trend that would reduce philosophy to an allegorical expression of ostensibly more ‘real’ or instrumentalist meanings. However, as this essay tries to show, the core of the dispute between Cassirer and Heidegger is irreducibly philosophical: the Davos debate brought into focus the emergent themes of the so-called “Kant-crisis” of the 1920s, and cast new light upon neo-Kantian doctrines as to the status of objectivity and the possibility for intersubjective consensus in both knowledge and ethics. The Davos encounter cannot be retroactively decided on political or cultural grounds, since it concerns just that unresolved tension between transcendentalism and hermeneutics that is itself constitutive of intellectual history as a discipline.

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Ríos Flores, Pablo Facundo. "The Problem of Freedom as Selbstbildung in the Debate between Ernst Cassirer and Martin Heidegger." Eidos, no. 32 (April 13, 2020): 201–30. http://dx.doi.org/10.14482/eidos.32.193.12.

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Orth, Ernst Wolfgang, Egbert Witte, Annika Hand, Guido Cusinato, Johannes Balle, and Tobias Keiling. "Buchbesprechungen." Phänomenologische Forschungen 2010, no. 1 (2010): 219–52. http://dx.doi.org/10.28937/1000107839.

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"Ernst Cassirer: Ausgewählter wissenschaftlicher Briefwechsel; Martin Heidegger: Seminare (Übungen) 1937/38 und 1941/42; Gottfried Boehm, Horst Bredekamp (Hg.): Ikonologie der Gegenwart / Antje Kapust, Bernhard Waldenfels (Hg.): Kunst. Bild. Wahrnehmung. Blick. Merleau-Ponty zum Hundertsten; Joachim Fischer: Philosophische Anthropologie. Eine Denkrichtung des 20. Jahrhunderts; Matthias Schloßberger: Die Erfahrung des Anderen. Gefühle im menschlichen Miteinander; Andrea Sebastiano Staiti: Geistigkeit, Leben und geschichtliche Welt in der Transzendentalphänomenologie Husserls"

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9

GREENBERG, UDI. "ERNST CASSIRER'S MOMENT: PHILOSOPHY AND POLITICS." Modern Intellectual History 10, no. 1 (April 2013): 221–31. http://dx.doi.org/10.1017/s1479244312000431.

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The emergence of the German Jewish philosopher Ernst Cassirer (1874–1945) as the object of scholarly attention has been both surprising and rapid. In the decades since his early death while in exile in the United States, Cassirer never fell into complete oblivion. His works remained known to specialists in German intellectual history; his participation in a famous 1929 debate with Martin Heidegger in Davos, Switzerland, one of the most iconic moments in modern Continental thought, made his name familiar to most students of modern philosophy. Yet Cassirer lacked the widespread recognition given to contemporaries such as Heidegger or Walter Benjamin, and his work never became the center of historical or philosophical study. This neglect stemmed, in part, from dismissal by his peers; as Edward Skidelsky explains in his new study, Rudolf Carnap found him “rather pastoral,” Isaiah Berlin dismissed him as “serenely innocent,” and Theodor Adorno thought he was “totally gaga” (125). The last few years, however, have seen the rise of a remarkable new interest in Cassirer in both Germany and the English-speaking world. Among this recent literature, Edward Skidelsky's and Peter Gordon's works lead the small “Cassirer renaissance” and offer the best English-language introduction to his thought. Both Gordon and Skidelsky ambitiously seek to relocate Cassirer at the forefront of modern German and European thought. Gordon goes as far as to call him “one of the greatest philosophers and intellectual historians to emerge from the cultural ferment of modern Germany” and one of the most important thinkers of the twentieth century (11). In making such bold statements, Gordon and Skidelsky clearly set their sights beyond the person himself; they aspire to highlight a central strand of thought that enjoyed a powerful presence in early twentieth-century Germany but fell into neglect in the postwar era. In doing so, they seek to reevaluate the nature and legacy of Weimar thought, its complex relationship with the period's unstable politics, and its relevance today.

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Musioł, Anna. "Interpretacja myśli Immanuela Kanta w ramach II Davoser Hochschulkursen. Ernst Cassirer – Martin Heidegger." Polish Journal of Aesthetics 26, no. 3 (January 1, 2014): 151–60. http://dx.doi.org/10.5604/16431243.1036510.

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Dissertations / Theses on the topic "Martin Cassirer"

1

Höfner, Markus. "Sinn, Symbol, Religion : Theorie des Zeichens und Phänomenologie der Religion bei Ernst Cassirer und Martin Heidegger /." Tübingen : Mohr Siebeck, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783161497544.

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Hackenesh, Christa. "Selbst und Welt : zur Metaphysik des Selbst bei Heidegger und Cassirer /." Hamburg : F. Meiner, 2001. http://catalogue.bnf.fr/ark:/12148/cb388183611.

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Höfner, Markus. "Sinn, Symbol, Religion Theorie des Zeichens und Phänomenologie der Religion bei Ernst Cassirer und Martin Heidegger." Tübingen Mohr Siebeck, 2007. http://d-nb.info/990293076/04.

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4

Johansson, Marie. ""Det är på det hela taget ett förbannadt språk vi ha" : En analys av språk och stil i Hjalmar Söderbergs romaner i jämförelse med Peter Cassirers analys av Historietter." Thesis, Högskolan i Halmstad, Sektionen för humaniora (HUM), 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-24682.

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Denna undersökning analyserar ett urval stildrag och språkaspekter i tre av Hjalmar Söderbergs fyra romaner: Förvillelser (1895), Martin Bircks ungdom (1901) och Doktor Glas (1905) och relatera resultatet till Peter Cassirers motsvarande analys av stilen och språket i novellsamlingen Historietter (Cassirer 1970). Undersökningen är av stilistisk karaktär och studerar huruvida texter i olika genrer av en och samme författare kan skilja sig, eller visa sig överensstämma, med den övriga produktionen. Metoden är kvalitativ när det gäller de motiviska aspekterna och berättarsynvinkeln och kvantitativ när det gäller de språkliga och allmänt stilistiska aspekterna. Resultatet visar att somliga stilaspekter sammanfaller mellan novellerna i Söderbergs Historietter och hans romaner, speciellt vad gäller de språkliga aspekterna. Andra stildrag är inte gemensamma, men detta beror huvudsakligen på att noveller och romaner har skilda format, såsom längd och uppbyggnad. Detta gäller till exempel aspekterna på miljö och persongalleri. Det beror även på att Söderbergs flanörstil är tydligare i hans romaner än i hans noveller. Frågan om distans eller närhet till läsaren är en fråga som skiljer sig mellan novellerna och romanerna. Söderberg skapar i sina romaner, genom ett antal stilgrepp, en närvaro och en närhet till läsaren. I novellerna däremot finns en distans som författaren skapar genom andra stilgrepp. Vad gäller stilen är den koncentrerad i Söderbergs noveller. Även i romanerna är stilen en aning koncentrerad, med många huvudsatser, förhållandevis korta meningar och knapp personbeskrivning. Både noveller och romaner är tämligen lättöverskådliga och lättlästa, tack vare avsaknaden av långa meningar med många satser. Denna undersökning visar också att Söderberg genererar en slags närhet mellan texten/berättaren och läsaren, genom läsarapostroferingar, tempusanvändning och en väl beskriven miljö kombinerat med väder i sina romaner.

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Books on the topic "Martin Cassirer"

1

Thöny, Giosua. Transzendentalphilosophische Begründung weltanschauungsphilosophischer Forschungs- und Bildungsphilosophie: Im Ausgang von Immanuel Kant, Ernst Cassirer und Martin Heidegger. Bern: Haupt, 1999.

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2

Sinn, Symbol, Religion: Theorie des Zeichens und Phänomenologie der Religion bei Ernst Cassirer und Martin Heidegger. Tübingen: Mohr Siebeck, 2008.

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3

Continental Divide: Heidegger, Cassirer, Davos. Harvard University Press, 2012.

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4

A Parting of the Ways: Carnap, Cassirer, and Heidegger. Open Court Publishing Company, 2000.

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5

Friedman, Michael. A Parting of the Ways: Carnap, Cassirer, and Heidegger. Open Court, 2000.

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6

Gordon, Peter E. Continental Divide. Harvard University Press, 2012.

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Book chapters on the topic "Martin Cassirer"

1

Sturma, Dieter. "Die Davoser Disputation zwischen Ernst Cassirer und Martin Heidegger." In Heidegger-Handbuch, 110–15. Stuttgart: J.B. Metzler, 2003. http://dx.doi.org/10.1007/978-3-476-98618-4_15.

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2

Weber, Jutta. "Der Antiquar Martin Breslauer (16. 12. 1871 Berlin – 16. 10. 1940 London) und der Verleger Bruno Cassirer (12. 12. 1872 Breslau – 29. 10. 1941 Oxford)." In Bruno Cassirer Publishers Ltd. Oxford 1940-1990, 411–20. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737005432.411.

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3

Weber, Jutta. "The Antiquarian Bookseller Martin Breslauer (16. 12. 1871 Berlin – 16. 10. 1940 London) and the Publisher Bruno Cassirer (12. 12. 1872 Breslau – 29. 10. 1941 Oxford)." In Bruno Cassirer Publishers Ltd. Oxford 1940-1990, 421–28. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737005432.421.

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4

Ferrone, Vincenzo. "Postmodern Anti-Enlightenment Positions." In The Enlightenment, translated by Elisabetta Tarantino. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175768.003.0007.

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This chapter examines the debate between Ernst Cassirer and Martin Heidegger over the question “What is man?”—and thus, indirectly, the authentic meaning of Immanuel Kant's philosophy—and relates it to Pope Benedict XVI's views on the complex relationship between Christianity and Enlightenment culture. What was at stake in the Cassirer–Heidegger debate was the very existence of the Enlightenment and the legitimacy of its epistemological foundation. Cassirer accepted the need to redefine the relationship between the a priori and experience, in view of an idealistic conception of Kantian transcendentalism that was both more complex and problematic. His position remained firmly within the universalistic tradition of Enlightenment humanism. Heidegger, on the other hand, saw the Enlightenment as the final phase of the vilified trajectory of Western metaphysics that had resulted in the enthronement of man. The chapter also considers the Catholic Church's anti-Enlightenment positions.

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"Davos ohne Legende? – Zur Disputation zwischen Ernst Cassirer und Martin Heidegger 1929." In 10 Minuten Philosophie, 67–72. Wilhelm Fink Verlag, 2019. http://dx.doi.org/10.30965/9783846762486_013.

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6

Barash, Jeffrey Andrew. "Théologie et politique : le débat de Davos entre Ernst Cassirer et Martin Heidegger revisité." In La dette et la distance, 17. Editions de l'Éclat, 2014. http://dx.doi.org/10.3917/ecla.lesc.2014.01.0017.

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